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Robert Larmer [44]Robert A. Larmer [25]Robert A. H. Larmer [1]Robert Alistair Larmer [1]
  1. Whistleblowing and employee loyalty.Robert A. Larmer - 1992 - Journal of Business Ethics 11 (2):125 - 128.
    Discussions of whistleblowing and employee loyalty usually assume either that the concept of loyalty is irrelevant to the issue or, more commonly, that whistleblowing involves a moral choice in which the loyalty that an employee owes an employer comes to be pitted against the employee''s responsibility to serve public interest. I argue that both these views are mistaken and propose a third view which sees whistleblowing as entirely compatible with employee loyalty.
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  2.  91
    Water Into Wine?: An Investigation of the Concept of Miracle.Robert A. Larmer - 1988 - Mcgill-Queen's University Press.
    The first is that a miracle, understood as an event produced by a transcendent agent overriding the usual course of nature, involves a violation of the laws of nature. Larmer argues that events are explained by reference to both relevant laws and units of mass/energy in the sequences to be explained. He contends that a miracle need not be conceived as involving a violation of natural law, but rather as the creation or annihilation of mass/energy by a transcendent agent. In (...)
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  3. The Legitimacy of Miracle.Robert A. Larmer - 2013 - Lexington Books.
    The Legitimacy of Miracle defends the view that miracles, in the strong sense of being events produced by a supernatural agent overriding the usual course of nature, can take place without violating any laws of nature. This means that the evidence for miracles cannot be judged to be in conflict with the evidence for the laws of nature; the result being that Humean objections to the rationality of belief in miracles fail.
     
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  4.  52
    Locke’s Miracle Mistake.Robert Larmer - 2022 - Sophia 61 (4):727-736.
    In this paper, I argue that, despite Locke’s explicitly subjectivist definition of miracle, he in fact employs an objectivist understanding of the concept. This contrast between his official definition and his employment of an objectivist understanding of what it is for an event to be a miracle is a result of his confusing the epistemological issue of how to recognize a miracle with the ontological issue of what a miracle is.
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  5.  52
    Questions of Miracle.Robert A. Larmer - 1998 - International Journal for Philosophy of Religion 43 (3):189 - 190.
    Questions of Miracle will be a valuable reference book and teaching tool for scholars and students of theology, religious studies, and philosophy. Contents The Logic of Probabilities in Hume's Argument against Miracles - Fred Wilson David Hume and the Miraculous - Robert Larmer Miracles and the Laws of Nature - Robert Larmer Against Miracles - John Collier Against "Against Miracles" - Robert Larmer Miracles and Conservation Laws - Neil MacGill Miracles and Conservation Laws: A Reply to Professor MacGill - Robert (...)
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  6.  58
    The Prohibitive Costs of Methodological Naturalism.Robert A. Larmer - 2022 - Philosophia Christi 24 (1):101-118.
    Methodological naturalism has been widely accepted as a necessary condition of scientific theorizing, the assumption being that it exacts no questionable epistemological or metaphysical costs. In this paper, I argue that this assumption is mistaken. I further argue that the presumed costs of not adopting methodological naturalism are illusory.
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  7. Mind-body interactionism and the conservation of energy.Robert Larmer - 1986 - International Philosophical Quarterly 26 (3):277-85.
    One of the major reasons underlying the widespread rejection of the theory that the mind is an immaterial substance distinct from the body, But which nevertheless acts on the body, Is that it is felt that such a theory commits one to denying the principle of the conservation of energy. My aim in this article is to assess the strength of this objection. My thesis is that the usual replies are inadequate, But--Strong as this objection appears--Some important logical distinctions have (...)
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  8.  44
    (1 other version)Miracles and criteria.Robert Larmer - 1984 - Sophia 23 (1):5 - 12.
    IN "MIRACLES AND CRITERIA" I ARGUE THAT, CONTRARY TO VIEWS OF PHILOSOPHERS SUCH AS GUY ROBINSON, THERE EXIST CRITERIA BY WHICH TO DIFFERENTIATE EVENTS LEGITIMATELY TERMED MIRACLES AND EVENTS BEST INTERPRETED AS MERE INDICES OF AN INADEQUATE UNDERSTANDING OF NATURAL PROCESSES. WHETHER ONE VIEWS AN EXTRAORDINARY EVENT AS A MIRACLE OR AS THE RESULT OF SOME UNKNOWN OR POORLY UNDERSTOOD NATURAL PROCESSES IS NOT, THEREFORE, A MATTER OF WHIM.
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  9. Miracles and Overall: An Apology for Atheism?Robert Larmer - 2004 - Dialogue 43 (3):555-568.
    Christian Overall and I have been debating whether the occurrence of events traditionally viewed as miracles would constitute evidence for theism. In this article, I make some concluding comments regarding our exchanges. My goal in making these comments is twofold. First, I wish to sketch why I think miracles can function as evidence for God. Second, in the course of our discussion, Overall has ascribed to me claims that I do not make and criticized me on the basis of my (...)
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  10. Miracles, Evidence, and God.Robert Larmer - 2003 - Dialogue 42 (1):107-.
    In "Miracles as Evidence Against the Existence of God," (’Southern Journal of Philosophy’, 1985) Christine Overall argued that the occurrence of miracles would constitute evidence against the existence of God, on the grounds that miracles are violations of natural law or permanently inexplicable events and, as such, would be inconsistent with the supposed purposes of God. In ’Water Into Wine?’ (MacGill-Queen’s, 1988), I argued that her argument fails once a more adequate definition of miracle is adopted. In "Miracles and God: (...)
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  11.  28
    Questions of Miracle.Robert A. H. Larmer (ed.) - 1996 - Carleton University Press.
    Questions of Miracle will be a valuable reference book and teaching tool for scholars and students of theology, religious studies, and philosophy. Contents The Logic of Probabilities in Hume's Argument against Miracles - Fred Wilson David Hume and the Miraculous - Robert Larmer Miracles and the Laws of Nature - Robert Larmer Against Miracles - John Collier Against "Against Miracles" - Robert Larmer Miracles and Conservation Laws - Neil MacGill Miracles and Conservation Laws: A Reply to Professor MacGill - Robert (...)
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  12. Divine agency and the principle of the conservation of energy.Robert Larmer - 2009 - Zygon 44 (3):543-557.
    Many contemporary thinkers seeking to integrate theistic belief and scientific thought reject what they regard as two extremes. They disavow deism in which God is understood simply to uphold the existence of the physical universe, and they exclude any view of divine influence that suggests the performance of physical work through an immaterial cause. Deism is viewed as theologically inadequate, and acceptance of direct immaterial causation of physical events is viewed as scientifically illegitimate. This desire to avoid both deism and (...)
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  13. Abortion, Personhood and the Potential for Consciousness.Robert Larmer - 1995 - Journal of Applied Philosophy 12 (3):241-251.
    The view that the fetus' potential for human consciousness confers upon it the right to life has been widely criticised on the basis that the notion of potentiality is so vague as to be meaningless, and on the basis that actual rights cannot be deduced from the mere potential for personhood. It has also been criticised, although less commonly, on the basis that it is not the potential to assume consciousness, but rather the potential to resume consciousness which is morally (...)
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  14.  35
    Miracles and Conservation Laws: A Reply to Professor MacGill.Robert Larmer - 1992 - Sophia 31 (1-2):89 - 95.
    In a recent article, Neil MacGill criticizes my claim (See "Water Into Wine", MacGill-Queen’s University Press, 1988) that miracles, understood as a transcendent agent overriding the usual course of nature, can conceivably occur without violating or suspending any of the laws of nature. MacGill feels that my account of miracles implies the violation of at least one law of nature, the Principle of the Conservation of Energy. In my reply, I point out that he is mistaken and that my original (...)
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  15. Miracles As Evidence for God.Robert Larmer - 1999 - In God and Argument. Univ Ottawa Pr.
     
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  16.  62
    (1 other version)Miracles and the laws of nature.Robert A. Larmer - 1985 - Dialogue 24 (2):227 - 235.
    I DEFEND THE VIEW THAT MIRACLES, CONSIDERED AS OBJECTIVE EVENTS SPECIALLY CAUSED BY GOD, CAN CONCEIVABLY OCCUR IN A WORLD WHICH BEHAVES, ALWAYS AND EVERYWHERE, COMPLETELY IN ACCORDANCE WITH THE LAWS OF NATURE. GOD, BY CREATING OR ANNIHILATING UNITS OR MASS/ENERGY AND THUS ALTERING THE MATERIAL CONDITIONS TO WHICH THE LAWS APPLY, CAN PRODUCE A MIRACLE WITHOUT VIOLATING ANY OF THE LAWS OF NATURE.
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  17.  86
    Is there anything wrong with ``god of the gaps'' reasoning?Robert Larmer - 2002 - International Journal for Philosophy of Religion 52 (3):129-142.
  18.  32
    (1 other version)Against 'against miracles'.Robert Larmer - 1988 - Sophia 27 (1):20 - 25.
    IN HIS RECENT ARTICLE "AGAINST MIRACLES" ("DIALOGUE" 25, 349-352, SUMMER 1986) JOHN COLLIER CRITICIZES MY CLAIM THAT MIRACLES, I.E., OVERRIDINGS OF NATURE BY A TRANSCENDENT AGENT, CAN TAKE PLACE IN A WORLD WHICH BEHAVES COMPLETELY IN ACCORDANCE WITH THE LAWS OF NATURE ("MIRACLES AND THE LAWS OF NATURE," "DIALOGUE" 24, SUMMER 1985). THE TWO GROUNDS HE GIVES FOR REJECTING MY VIEW ARE (1) THAT I MISUNDERSTAND HUME, AND (2) THAT I MISUNDERSTAND THE PRINCIPLE OF CONSERVATION OF ENERGY. IN REPLY, I (...)
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  19.  44
    Doubting Thomists and Intelligent Design.Robert Larmer - 2019 - Sophia 58 (3):349-358.
    Contemporary Thomists, by and large, have been very critical of the intelligent design movement. Their criticism raises two important issues; the first being whether such criticism is well-founded, the second being whether it is consistent with the views of St. Thomas, from whom they claim to take their direction. I shall argue that their criticism typically misses the mark and that they are mistaken in their representation of Thomas’s views as regards intelligent design.
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  20. C. S. Lewis’s Critique of Hume’s “on Miracles”.Robert Larmer - 2008 - Faith and Philosophy 25 (2):154-171.
    In this article I argue that C. S. Lewis is both a perceptive reader and trenchant critic of David Hume’s views on miracle.
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  21. God and Argument.Robert Larmer - 1999 - Univ Ottawa Pr.
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  22.  18
    2 The meanings of miracle.Robert A. Larmer - 2011 - In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge University Press. pp. 36.
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  23.  51
    (1 other version)Miracles and natural explanations: A rejoinder.Robert A. Larmer - 1989 - Sophia 28 (3):7 - 12.
    IN HIS ARTICLE "MIRACLES AND NATURAL EXPLANATION" DAVID BASINGER TAKES ISSUE WITH THE CLAIM I ADVANCED IN MY EARLIER ARTICLE "MIRACLES AND CRITERIA" THAT ONLY A DOGMATIC AND UNCRITICAL ASSUMPTION THAT NATURE IS IN FACT AN ISOLATED SYSTEM CAN EXPLAIN THE INSISTENCE OF SOME PHILOSOPHERS THAT, NO MATTER WHAT THE EVENT AND NO MATTER WHAT THE CONTEXT IN WHICH IT OCCURS, IT IS ALWAYS MORE RATIONAL TO LIVE IN THE FAITH THAT SUCH AN EVENT HAS A NATURAL EXPLANATION RATHER THAN (...)
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  24.  31
    Koperski’s New (Improved?) Decretalism.Robert A. Larmer - 2023 - Philosophia Christi 25 (1):105-116.
    In “Breaking Laws of Nature” published in this journal in 2017, Jeffrey Koperski defended a position he termed “decretalism” in which he claimed that the laws of nature should be understood as the decrees of God. In “Decretalism and the Laws of Nature” also published in this journal in 2017, I argued that Koperski’s decretalism amounts to occasionalism. In his recent book, Divine Action, Determinism, and the Laws of Nature, Koperski has responded to my criticisms by changing his account of (...)
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  25. (1 other version)Miracles, physicalism, and the laws of nature.Robert A. Larmer - 2008 - Religious Studies 44 (2):149-159.
    In his paper "Miracles: Metaphysics, Physics, and Physicalism," Kirk McDermid appears to have two primary goals. The first is to demonstrate that my account of how God might produce a miracle without violating any laws of nature is radically flawed. The second is to suggest two alternative accounts, one suitable for a deterministic world, one suitable for an indeterministic world, which allow for the occurrence of a miracle without violation of the laws of nature, yet do not suffer from the (...)
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  26.  5
    Intelligent Design and the “Bad Metaphor” Objection.Robert A. Larmer - 2024 - Philosophia Christi 26 (1):91-113.
    It has become commonplace to speak of proteins as sophisticated nanomachines, cells as miniature factories, and genomes as containing information in the form of code. Given that in our experience all other instances of machines, factories, and codes involve intelligent agency in their production, such descriptions, taken literally, suggest that the structures and operations of living things are best explained in terms of intelligent design. Not everyone agrees, however, that these descriptions should be taken literally. In this article, I evaluate (...)
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  27.  88
    Free will, hegemony and neurophysiological indeterminism.Robert A. Larmer - 1986 - Philosophia 16 (2):177-189.
  28.  6
    Miracles and the Existence of God: A Reply.Robert Larmer - 1996 - In Robert A. H. Larmer (ed.), Questions of Miracle. Carleton University Press. pp. 140-146.
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  29.  3
    Belief in Miracles and the Presumed Requirement of Extraordinary Evidence.Robert Alistair Larmer - 2024 - Roczniki Filozoficzne 72 (3):277-292.
    In this paper, I criticize the commonly accepted view that belief in events plausibly viewed as miracles can only be justified if there exists extraordinarily strong evidence in their favour. Such a claim rests on the mistaken assumption that the evidence for such events must inevitably conflict with what is taken as evidence against their occurrence, such as the evidence for the laws of nature or the existence of evil. Given the arguments I develop that such presumed conflict is apparent (...)
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  30.  65
    Theistic Evolution, Intelligent Design, and the Charge of Deism.Robert Larmer - 2018 - Philosophia Christi 20 (2):415-428.
    Christians who are theistic evolutionists and Christians who are proponents of intelligent design very frequently criticize one another on the basis that the other’s position is theologically suspect. Ironically, both camps have accused the other of being deistic and thus sub-Christian in their understanding of God’s relation to creation. In this paper, I consider the merit of these charges. I conclude that, although each position has both deistic and nondeistic forms, theistic evolution in its treatment of life’s history is typically (...)
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  31.  30
    The Compatibility of Evolution and Design, E. V. R. Kojonen.Robert A. Larmer - 2022 - Philosophia Christi 24 (1):163-168.
  32.  15
    David Hume and the Miraculous.Robert Larmer - 1996 - In Robert A. H. Larmer (ed.), Questions of Miracle. Carleton University Press. pp. 26-39.
  33. (1 other version)Interpreting Hume on miracles.Robert A. Larmer - 2009 - Religious Studies 45 (3):325-338.
    Contemporary commentators on Hume’s essay, "Of Miracles" have increasingly tended to argue that Hume never intended to suggest that testimonial evidence must always be insufficient to justify belief in a miracle. This is in marked contrast to earlier commentators who interpreted Hume as intending to demonstrate that testimonial evidence is incapable in principle of ever establishing rational belief in a miracle. In this article I argue that this traditional interpretation is the correct one.
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  34.  24
    Christian Anthropology.Robert A. Larmer - 2000 - Philosophia Christi 2 (2):211-226.
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  35.  28
    Does a Beginningless Universe Imply an Actual Infinity of Past Events?Robert Larmer - 1993 - Lyceum 5 (2):11-18.
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  36.  28
    Decretalism and the Laws of Nature.Robert Larmer - 2017 - Philosophia Christi 19 (2):439-447.
    In his article, “Breaking Laws of Nature,” Jeffrey Koperski considers various attempts to give an account of the laws of nature. Following early modern natural philosophers, he opts for an account he terms “decretalism,” namely the view that laws are not created entities or powers that act as intermediaries between God and nature, but rather are best understood as God’s decrees. Koperski argues there are good reason for accepting his account and that it does not commit him to occasionalism. In (...)
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  37. Defending special divine acts.Robert A. Larmer - 2021 - In Gregory Ganssle (ed.), Philosophical Essays on Divine Causation. New York, NY: Routledge.
     
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  38. Donald Wiebe, The Irony of Theology and the Nature of Religious Thought Reviewed by.Robert Larmer - 1992 - Philosophy in Review 12 (2):148-150.
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  39.  65
    Everlasting check or philosophical fiasco: a response to Alexander George’s interpretation of Hume’s ‘Of Miracles’.Robert A. Larmer - 2018 - International Journal for Philosophy of Religion 83 (1):97-110.
    In his The Everlasting Check: Hume on Miracles, Alexander George claims to provide readers with a single unified interpretation of Hume’s ‘Of Miracles’ that demonstrates Hume’s actual argument is philosophically rich and far more robust than is generally thought. This response argues that George is unsuccessful, ignoring crucial passages and misinterpreting others.
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  40.  11
    God and Other Spirits: Intimations of Transcendence in Christian Experience, By Phillip Wiebe.Robert Larmer - 2006 - Maritain Studies/Etudes Maritainiennes 22:134-134.
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  41.  35
    Is Methodological Naturalism Question-Begging?Robert A. Larmer - 2003 - Philosophia Christi 5 (1):113-130.
  42.  23
    Jeffrey Koperski, Divine Action, Determinism, and the Laws of Nature.Robert Larmer - 2020 - Philosophia Christi 22 (2):357-361.
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  43. (1 other version)Kelly James Clark, Return to Reason Reviewed by.Robert A. Larmer - 1991 - Philosophy in Review 11 (2):96-97.
     
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  44.  10
    Miracles and Conservation Laws: A Reply to MacGill.Robert Larmer - 1996 - In Robert A. H. Larmer (ed.), Questions of Miracle. Carleton University Press. pp. 69-75.
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  45.  54
    Miracles as Evidence for the Existence of God: A Response to Frank Jankunis.Robert Larmer - 2014 - Dialogue 53 (4):611-622.
    Dans cet article, je réponds aux critiques formulées par Frank Jankunis à l'endroit de mes arguments concernant la force probante fournie au théisme par les événements perçus avantageusement comme des miracles.
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  46.  10
    Miracles and Testimony: A Reply to Wiebe.Robert Larmer - 1996 - In Robert A. H. Larmer (ed.), Questions of Miracle. Carleton University Press. pp. 121-131.
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  47.  66
    Miracles, evil and justified belief: Some final comments.Robert A. Larmer - 1997 - Sophia 36 (2):79 - 87.
    The following section of this message contains a file attachment prepared for transmission using the Internet MIME message format. If you are using Pegasus Mail, or any another MIME-compliant system, you should be able to save it or view it from within your mailer. If you cannot, please ask your system administrator for assistance.
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  48.  58
    Misunderstanding Hume’s Argument against Miracles.Robert Larmer - 2011 - Philosophia Christi 13 (1):155-163.
    In his recent paper, “Understanding David Hume’s Argument against Miracles,” Gregory Bock takes the increasingly popular position that Hume’s intent in “Of Miracles” was not to argue that testimony is in principle incapable of grounding a rational belief in miracles, but rather that it is in principle incapable of grounding a rational belief in miracles that could act as the foundation for a religion. I argue that this interpretation of the text does not withstand critical scrutiny.
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  49. (1 other version)Peter van Inwagen, ed., Christian Faith and the Problem of Evil Reviewed by.Robert Larmer - 2005 - Philosophy in Review 25 (4):306-307.
     
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  50. Robert Kane, Through the Moral Maze: Searching for Absolute Values in a Pluralistic World Reviewed by.Robert Larmer - 1995 - Philosophy in Review 15 (5):335-337.
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